{"id":21167,"date":"2019-10-14T18:28:42","date_gmt":"2019-10-14T23:28:42","guid":{"rendered":"https:\/\/www.globalministries.org\/bible_study_story_of_freedom\/"},"modified":"2020-12-16T11:28:28","modified_gmt":"2020-12-16T16:28:28","slug":"bible_study_story_of_freedom","status":"publish","type":"page","link":"https:\/\/www.globalministries.org\/southernasiainitiative\/sai_bible_studies\/bible_study_story_of_freedom\/","title":{"rendered":"Bible Study: Story of Freedom"},"content":{"rendered":"

A story of Exodus 3:1-12
By Tom Liddle<\/em><\/p>\n

Formatted for printing<\/strong><\/em><\/a><\/p>\n

\n
Exodus 3:1-12<\/strong><\/h5>\n
Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God.\u00a0There the angel of the\u00a0Lord\u00a0appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed.\u00a0Then Moses said, \u201cI must turn aside and look at this great sight, and see why the bush is not burned up.\u201d\u00a0When the\u00a0Lord\u00a0saw that he had turned aside to see, God called to him out of the bush, \u201cMoses, Moses!\u201d And he said, \u201cHere I am.\u201d\u00a0Then he said, \u201cCome no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.\u201d\u00a0He said further, \u201cI am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.\u201d And Moses hid his face, for he was afraid to look at God.<\/h5>\n
Then the\u00a0Lord\u00a0said, \u201cI have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings,\u00a0and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.\u00a0The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them.\u00a0So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.\u201d\u00a0But Moses said to God, \u201cWho am I that I should go to Pharaoh, and bring the Israelites out of Egypt?\u201d\u00a0He said, \u201cI will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.\u201d (NRSV)<\/h5>\n<\/blockquote>\n

Prayer<\/h3>\n

God of freedom, you are one who hears, sees and knows the suffering of the oppressed. We give you thanks that you did not despise the cry of the Timorese people but heard them when they called. You joined them and sustained them through 25 years of struggle. Be with them as they continue this process of liberation, freeing them from the oppression of poverty and all that threatens the life you bestow. Open their eyes to discern how you are present in their midst. In the name of your crucified and risen Son, Amen.<\/p>\n

Introduction<\/strong><\/h3>\n

Social Context: Timor-Leste<\/strong><\/p>\n

The nation of Timor-Leste comprises the eastern half of the island of Timor on the eastern end of the Indonesian archipelago. The western half of the island is part of Indonesia. That\u2019s due to the colonial history of both countries. For centuries, the western part of the island, along with the rest of Indonesia, was a Dutch colony. The eastern part of Timor was a Portuguese colony. That arbitrary boundary was due to a 15th-century dispute between the Dutch and Portuguese over who would exploit the sandalwood resources on the island of Timor. In the end, the two colonial powers split the island, the Dutch taking control of the west, the Portuguese the east. Such are the assumptions of colonialism: the world is here to be exploited; it\u2019s simply a matter of who\u2019s going to do it.<\/p>\n

The Portuguese ruled Timor-Leste for over 400 years. During its rule, Timorese were often enslaved for hard labor. My colleague, I\u2019ll call him Joao, recently told me a story. As a young man, his parents recounted to him how they were forced to participate in road building. The women had to gather rocks while the men were forced to build the road. Joao\u2019s father was willing to work but he refused to allow his wife to be enslaved. That was simply too much for him. But the Portuguese didn\u2019t accept this.\u00a0 An officer came to their house and confronted him. Joao\u2019s father was forced to hold his hands out while the Portuguese officer whacked his hands with a stick until they were swollen and black and blue.<\/p>\n

In 1975 the Portuguese left Timor-Leste. A week later the Indonesians, who\u2019d gained independence from the Dutch in 1945, invaded with the full support of the United States and other Western powers. The Indonesian period was marked by brutality, fear, and war. Another colleague, I\u2019ll call him Miguel, shared a story about his experience during this period.\u00a0<\/p>\n

One day he and his friend were working on Imanuel Church, where we both now serve as pastors. They were carrying rocks for the foundation and an Indonesian soldier was supervising them. Indonesia, anxious to prove that it was not affiliated with Communism, required every Timorese to have a religious affiliation. The Indonesians thus enthusiastically supported church construction. Miguel and his friend were speaking their local language, Fataluku. Suspecting the two might be part of the Timorese clandestine resistance, the Indonesian soldier held a gun to Miguel\u2019s head and told him if he spoke another word of Fataluku, he\u2019d be shot. Timor was now part of Indonesia, he said, and Indonesian was the only legitimate language. And that is why, Miguel told me, no matter what, he would never be able to forget the Indonesian language.<\/p>\n

Stories like these are common. Over the years I\u2019ve heard many of them. But the main story in Timor is a story of freedom and hope. Over the 25 years of Indonesian occupation, the Timorese fought a David and Goliath struggle for freedom. And against all odds and expectations, against all the calculations of the rich and the aspirations of the powerful, today they are free.\u00a0<\/p>\n

Biblical Reflection<\/strong><\/h3>\n

When we open the Bible, we encounter reports, stories, and testimonies of the ways ancient people perceived the Word of God to be alive and active in the world<\/em>. But the Bible is a hard read. It is complex and often contradictory in its testimony about God. Scripture, therefore, resists easy formulations, doctrinal certitudes or direct links to contemporary events. But perhaps that is partly the point. The Bible testifies to the vitality and versatility<\/em> of the Word in the world. It suggests that the Word is always on the move, inviting us to become awake and aware yet evading our best attempts to domesticate it.\u00a0\u00a0<\/p>\n

The story of the Exodus is a story that testifies to the presence of the Word of God in and through a particular struggle for freedom. The story, therefore, invites us to ponder how that same Word may be alive and active through other struggles for freedom from oppression. In this study, we will consider the well-known story of the call of Moses through the lens of the history of Timor-Leste.<\/p>\n

A Revelation of God<\/strong>\u00a0<\/strong><\/p>\n

The story of Moses begins at the beginning of the book of Exodus when we are told, \u201c\u2026a new king arose over Egypt who did not know Joseph\u201d (1:8). This subtle line anticipates the upcoming conflict between an oppressive king and the God of freedom. In fact, Moses\u2019 own life begins in the shadow of this king\u2019s edict to kill the male Hebrew children because he fears they pose a threat to his exploitative regime which values power and profit above all else (1:16, 22).\u00a0<\/p>\n

Good theological questions are often the simplest ones. One we might ask of this story is simply: \u201cHow do we come to know God?\u201d With that question in mind, let us dive into this familiar story.<\/p>\n

At the beginning of chapter 3, Moses is at his daily task of keeping sheep. It\u2019s there, in the uninhabited wilderness, that God is revealed to Moses in the form of a burning bush. The burning bush is ordinary in that nothing could be more common than a bush. But it\u2019s extraordinary in that it\u2019s on fire, but not burning up! This familiar tale thus points to the fact that God\u2019s Word dwells in the world and is available for those who, like Moses, \u201c\u2026turn aside and look\u201d (3:3). This act of discernment allows Moses to hear God addressing him directly and personally. In the encounter, God\u2019s identity is revealed:<\/p>\n

\u201cI am the God of your father, the God of Abraham, Isaac, and Jacob. I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, and the Hivites and the Jebusites. The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them\u201d<\/em> (Ex. 3:6-9).<\/p>\n

The above narrative is given to us as the direct speech of God. It presents us with a very particular picture of God. Who is this God? In this speech, we learn that God is one who is intimately involved in the suffering of these people. God has heard<\/em> the cries and seen <\/em>the misery. But it\u2019s more passionate than that.\u00a0 This God knows<\/em> the sufferings. The God who speaks in this text isn\u2019t a God removed from earthly realities.\u00a0 God is one who is affected by what\u2019s happening to these people. God sees, hears, and knows about it.\u00a0<\/p>\n

The popular conception of God as one above suffering, unaffected by the world and uninvolved in the earthly struggle is foreign to the rhetoric of the Bible and is useless for people who are suffering. The God revealed in this story is a God who\u2019s passionately involved in history, one who suffers with the people and one who takes sides with those who suffer. The biblical story expresses this in many of its testimonies about the character of God, but most radically in its witness to the life, death and resurrection of Jesus.<\/p>\n

Let\u2019s go back to our earlier question, \u201cHow do we come to know God?\u201d With the Exodus story, we can say that God is revealed in the historical process of liberation from oppression.<\/em> That\u2019s to say, the Israelites come to know God through God\u2019s commitment to freeing them from slavery in Egypt and bringing them to freedom in a new land. Here, we may say that the Word of God is revealed as a word of grace<\/em>. If we read further though, (Ex. 7-15) we learn that God\u2019s Word is also revealed in this story as a word of judgment<\/em>; a word of judgment against Pharaoh and what he represents: exploitative, oppressive regimes, ideologies, and practices.<\/p>\n

A Call to Action <\/strong><\/p>\n

We learned in verse 8 that God is truly affected by the Israelites plight under Egyptian oppression. Due to that suffering, God is firmly on the Israelites side. God says, \u201cI will come down to deliver them from the Egyptians.\u201d That language sounds as if we can expect unilateral action on God\u2019s part. But when we get to verse 10, surprise! God says to Moses, \u201cSo come, I will send you to Pharaoh<\/em>!\u201d God has been revealed in the process of liberation and now we learn that God\u2019s call is a call to involvement in liberation<\/em>. The combination of \u201cI will deliver\u2026you will go,\u201d is one we need to ponder. God has taken the side of the oppressed Israelites. But Moses must go to Pharaoh and demand their freedom.<\/p>\n

Moses is a complex character. Although he\u2019s an Israelite, he grows up in the house of Pharaoh. When he comes of age, he realizes how oppressed his people are. Outraged, his first action on their behalf comes out of his passion rather than the call of God. He kills an Egyptian, buries him in the sand and flees to a foreign land.\u00a0<\/p>\n

When our story begins, Moses is thus a shepherd-murderer in exile. That doesn\u2019t stop God from calling him, however. But when he learns that obedience to God will mean going to Pharaoh and demanding the Israelites\u2019 freedom, he resists the call (vs. 11). Thus, we learn that Moses isn\u2019t a puppet and God isn\u2019t a puppet master. Moses is free to resist, and he does. This is a real relationship with consequences for both Moses and God. God has committed to freeing the Israelites but will do it through Moses, a fragile, flawed, human agent. This is a risk for God, yet this is what God does and will do throughout the story. This means that relationships matter to God and that God is willing to risk failure for the sake of relationship. \u201cI will be with you\u201d is God\u2019s promise to Moses (vs. 12). God doesn\u2019t say, \u201cI will do it for you,\u201d or \u201cyou will succeed.\u201d God doesn\u2019t even say, \u201cDo not fear.\u201d God says simply, \u201cI will be with you.\u201d But for Moses, that is enough.<\/p>\n

Back to Timor-Leste<\/strong><\/p>\n

We learn from the Exodus narrative that God is revealed in the historical process of liberation from oppression. That is, God is not revealed through an idea or a doctrine but through action. In fact, the very name of God in Hebrew, \u201cYHWH,\u201d is a verb. Nevertheless, God is a personal, relational agent as we learn from the interaction with Moses. But God\u2019s very name implies action, and that action is liberation from oppression. To be sure, the story of the Exodus is a uniquely Israelite and Jewish story. Theologians differ on whether the Exodus can be a script for modern liberation struggles. But the Bible itself suggests that such Exoduses are a characteristic expression of God\u2019s activity in the world so we shouldn\u2019t be too hesitant to perceive God\u2019s active presence in struggles for freedom. For example:<\/p>\n

\u201cAre you not like the Ethiopians to me O people of Israel? Says the Lord. Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor and the Arameans from Kir<\/em>?\u201d (Amos 9:7).<\/p>\n

As Christians, we connect the story of the Exodus with the celebration of Holy Communion. Jesus\u2019 words at the last supper, \u201cThis cup is my blood of the covenant,\u201d has the Passover story as its backdrop (Ex. 12). Passover is the liturgical celebration of the Exodus from Egypt. And that means that Jesus\u2019 life, death, and resurrection performs its own kind of \u201cExodus,\u201d one that frees us from the menacing forces that are behind oppression of any kind: the forces of sin, death, and evil.<\/p>\n

With that in mind, when viewed through the eyes of faith, we can say that the same Word of God revealed in the Exodus story shows up again in the liberation of the Timorese people. From the Exodus story, we learn that God takes the side of the oppressed. For the Timorese, liberation is a process that began with uprisings against Portuguese colonial rule and one that continued through resistance to the Indonesian military occupation. And despite financial and military support of the United States and other Western powers, despite the sophistication of Indonesian propaganda and military force, despite the financial calculations and imperial aspirations, and against all expectations, the people of Timor-Leste won independence. And today they are free from oppressive foreign rule.\u00a0 Thanks be to God!<\/p>\n

Questions for Reflection<\/strong><\/h3>\n
    \n
  1. Do you think that God suffers? Why would this matter to oppressed people?\n<\/li>\n
  2. People often identify with the Israelites in this story. What happens when we read this story as \u201cEgyptians?\u201d\n<\/li>\n
  3. In the Exodus story, God sides with the oppressed. Do you find this comforting or disturbing?\n<\/li>\n
  4. What would it mean to be involved in the process of liberation in your context?<\/li>\n<\/ol>\n

    About the Author<\/strong><\/h3>\n

    Rev. Tom Liddle works with the Protestant Church of East Timor. He is the pastor of Immanuel Church in Lospalos and a resource person for continuing education of pastors.<\/em><\/p>\n

    Formatted for printing<\/strong><\/a><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

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